ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ
And [he was told], "Throw down your staff." But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said], "O Moses, fear not. Indeed, in My presence the messengers do not fear.
Tafsir
Verse range: 27:10
If you ask: Upon what is the phrase "And throw down your staff" conjoined?
I say: It is conjoined to "Blessed is he who is in the fire." The meaning is: It was proclaimed that "Blessed is he who is in the fire," and it was proclaimed, "Throw down your staff." Both are interpretations of "It was proclaimed." The meaning is: It was said to him, "Blessed is he who is in the fire," and it was said to him, "Throw down your staff."
The evidence for this is His saying, Exalted is He: "And that you throw down your staff" (Al-Qasas: 31), following His saying: "O Moses, indeed I am Allah" (Al-Qasas: 30), repeating the particle of interpretation (an), just as you say: "I wrote to you that you should perform Hajj and that you should perform Umrah," or if you wish, "that you should perform Hajj and perform Umrah."
Al-Hasan read it as j’an (جأن), according to the dialect of those who seek to avoid the meeting of two quiescent letters, saying sha’bah and da’bah. Among these is the reading of ‘Amr ibn ‘Ubayd: "And not the straying ones."
"And he did not turn back" (wa-lam yu‘aqqib): He did not return. It is said: "The fighter ‘aqqaba," if he returns after fleeing. He said: They did not turn back when it was said, "Is there any who will return?" Nor did they descend on the day of battle to a position.
He was only terrified because he thought it was a matter intended for him. This is indicated by: "Indeed, the messengers do not fear in My presence."
"Except" (illa): It is in the sense of "but" (lakin). Because when he negated fear from the messengers, it was a place where a doubt might arise, so he corrected it. The meaning is: "But whoever among them has done wrong"—that is, committed a minor fault of the kind permissible for prophets, such as that which occurred from Adam, Jonah, David, Solomon, the brothers of Joseph, and from Moses by striking the Copt. It is likely that this is intended as an allusion to what occurred from Moses; it is among those allusions whose derivation is subtle. He called it "wrong" (zulm), just as Moses said: "My Lord, indeed I have wronged myself, so forgive me" (Al-Qasas: 16).
**"Good" (husn) and "Evil" (su’):** The goodness of repentance and the ugliness of the sin. It was read: "Beware, whoever has done wrong" (ala man zalam), with the particle of alerting. From Abu ‘Amr, in the narration of ‘Ismah: "Good" (hasanan).
"And insert your hand into the opening of your garment; it will come out white, without disease—[these are] among nine signs to Pharaoh and his people. Indeed, they have been a people defiantly disobedient."
